A Goodly Heritage

The mercy of preservation, both from sin and danger: so in the text; "Keep, through thine own name, those whom thou hast given me", which is explained, ver. 15. "I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from the evil." We, in ours, and the saints that are gone, in their respective generations, have reaped the fruit of this prayer. How else comes it to pass, that our souls are preserved amidst such a world of temptations, and these assisted and advantaged by our own corruptions? How is it else, that our persons are not ruined and destroyed amidst such multitudes of potent and malicious enemies, that are set on fire of hell? Surely, the preservation of the burning bush, of the three children amidst the flames; of Daniel in the den of lions; are not greater wonders, than these our eyes do daily behold. As the fire would have certainly consumed, and the lions, without doubt, have rent and devoured, had not God, by the in

1. So far as we are capable of judging, it was a thing in itself indifferent, having nothing in it of an intrinsically moral character. Now, in this view of it, it was peculiarly appropriate. It was a test of subjection to the Divine will; a test, simply considered, of obedience to God. 2. It has been remarked that the circumstances in which Adam was, at his creation, were such as to remove him from all temptations to, and, in some instances, from all possibility of, committing those sins which now most frequently abound amongst his posterity; "which is one thought of considerable importance to vindicate the Divine wisdom in that constitution under which he was placed." 3. We further observe that it was specially appropriate in this, that, from the comparatively little and trivial character of the action prohibited, it taught the important lesson that the real guilt of sin lay in its principle, the principle of rebellion against God's will; not in the extent of the misc

7 HERE are six things in the life of Noah 1 The warning 2 The fear 3 The ark 4 The sal vation 5 The condemnation 6 The righteous ness I The warning The word is the same as is used regarding Joseph and the young child in a dream Matt ii 12 22 regarding Simeon Luke ii 26 regarding Cornelius by an angel Acts x 22 The warning was a divine one how given we know not whether by voice or vision or dream or angel As the sons of God still worshipped in front of Paradise where the shekinah rested it might be from the glory that the God of glory spoke to Noah as afterwards to Abraham The warning was explicit and unconditional regarding coming danger and destruction God announced that He meant to bring a flood upon the earth for total destruction whereby the world that then was being overflowed with water perished There has been a warning sounding through the ages Behold the Lord cometh It is the warning of a more terrible deluge than that of Noah a fiery deluge in the day of the vengeance of our

The effect of the fall was shame, the never-failing companion of sin. "They knew that they were naked." The image of God was gone. Their native robe of innocence was gone. Their peace and purity were gone. Awful condition! They were indeed naked and exposed to all the terrors ofincensed justice, without a covering from its wrath. Another effect of the fall was the darkness of the mind. "They hid themselves from the presence of Lord God among the trees of the garden." Amazing blindness! to hide themselves from that Being, who eyes are brighter than ten thousand suns; who fill heaven and earth with his presence, and from whom no secrets are hid. Slavish fear was another fruit of the fall. When God asked Adam why he hid himself, he replied, "I was afraid." Ah! what inward torment did sin produce in the soul of our first parents! How changed their condition! They are now afraid to look upon Him whose presence was their heaven and their joy. Impiety and impenit

WITTY PREACHERS 6 THERE is a class of preachers we hope it is a small one who come within the descriptive line of Cowper of those who court a grin where they should woo a soul aiming to say amusing and funny things to move the risibles of their auditors seemingly forgetful that their vocation is something far more serious than this A care ful study of the ministerial epistles of Paul would fail to discover any directions on the value of securing attention by keeping an audience in jolly good humour Paul himself was a model minister in matter and manner We hear of his earnest exhortation and persuasion of his con suming self sacrifice and zeal of his weeping and tears while beseeching sinners but never of his effort to make his hearers laugh He had too awful a sense of his responsibility in deliver ing his message which was to prove a savour of life or death to others and of his anxiety to be free from the blood of all men But where do we hear of his studied attempts to amuse He habitua

Isaiah 1:2 R. Tuck Literally, the verse reads, "Sons I have made great and high, and they have broken away from me." The later conception of the Jewish covenant embraced the ideas of fatherhood and sonship, and thus prepared for the revelation of the fatherhood of God in the teachings of the Lord Jesus, and for the apprehension of the "sonship of men" through Christ's own sonship. It is the point of impression, that this relation intensifies the guilt of the people's unfaithfulness and rebellion, just as Absalom's relation, as son, to David aggravates the criminality of his deceptions and his revolt. In addition to the actual relation of father and son, the text suggests the exceptional goodness and considerateness of Israel's Father-God. He had brought the nation to its maturity, and given it a high place among the kingdoms. And still the extreme painfulness of sin is not its breaking of law, its insult to kingly majesty, or the necessarily bitter c